35o THE GAY GENIUS
oŁ Tao Chien, with a preface by his brother. Both Nos. 23 and 24 have
been mentioned frequently in the text, and in some editions they are
included in Su's collected works.
E. SPECIAL SELECTIONS (Nos. 25-32):
No. 25, a collection of Su's postscripts and comments on painting,
calligraphy, books and travel, is not included in Su's Collected Wor%s
but is highly important, though it was not put together by the author
and not intended as a separate volume. No. 26, a medical work on
Goad Recipes, bears the names of Su and a contemporary, Shen Kua,
as co-authors, but Su's pieces are found in the supplementary volume.
I can see that four or five of these tried recipes are worth testing by
Western doctors. No. 27 contains his casual pieces of Taoist subjects,
resembling somewhat the Journal, but of less genuine value. No. 28
is a collection of Su's literary opinions, and No. 29 a similar collection
of opinions on poetry. No. 30 is a collection of his tse poems, and No.
31 of his poems containing Buddhist ideas; however, for the study of
Su Tungpo's opinions on Buddhism, his prose collection is much more
important. A very good selection of Su's "light pieces", for which he
was greatly admired, is No. 32, published in 1694.
F. WORKS ASCRIBED TO Su TUNGPO (Nos. 33-39):
The following works are in all probability spurious, since there is
no evidence from Su's own writings or the testimony of his friends
that he ever wrote them. Nevertheless, No. 33 is a worthy collection
of salty jokes and humorous anecdotes built around an ancient figure.
No. 34 is an interpretation of a dubious Taoist treatise. Nos. 35 and 36
are much more interesting, being in fact two books of home formulas
(how to dye hair black, how to remove stains, how to paint colours on
candles, how to prevent freezing of water on the ink slab by adding
alcohol, how to eat garlic without getting a bad breath, how to boil eggs
so that the egg white hardens in different layers, how to boil tough pork
easily, etc., etc.). No. 37 consists of jokes between Su and,his friend
the monk Foyin, and of verse games indulged in by "Su Tungpo's
younger sister" who never existed (this point has been covered in
Chapter HI). Since this is, as far as I can find out, the earliest mention
of Su's sister, published in 1601 (five hundred years after Su's death,
in the Paoyentang Collection, the fable may well be dismissed. Of the
same questionable character is No. 38, Conversations with the Fisher-
man and Woodcutter, which bears a preface by the same man who